CHAPTER 19: HIJRAH OF THOSE WHO MIGRATED AMONG THE COMPANIONS OF ALLAH’S MESSENGER FROM MAKKAH TO ABYSSINIA
HIJRAH OF THOSE WHO MIGRATED AMONG THE COMPANIONS OF ALLAH’S MESSENGER FROM MAKKAH TO ABYSSINIA
Muhammad Ibn Ishaq related that Allah’s Messenger, peace and blessings of Allah be upon him, saw the tribulation that has afflicted his Companions, may Allah be pleased with them, and his own relative well-being engendered from Allah (SWT) and occasioned by his uncle, Abu Talib, against the backdrop of his inability to avert from them their persecution. Thus, he said to them, “Shouldn’t you migrate to Abyssinia? There is a king there under whose authority no one is tyrannized. It is a land of truth. Remain there until Allah provides you a relief from your situation.”
Thus, a number of Muslims from the Companions of Allah’s Messenger, peace and blessings of Allah be upon him, migrated to Abyssinia for fear of persecution and in flight toward Allah (SWT) with their religion. That incident marked the first migration in Islam. The first to emigrate among the Muslims was ‘Uthman Ibn Affan and his wife, Ruqayyah, daughter of Allah’s Messenger.
Ibn Ishaq also enumerated the other emigrants: “…and Abu Hudhaifah Ibn ‘Utbah, Az-Zubair Ibn Al-‘Awwam, Mus‘ab Ibn ‘Umair, ‘Abdur Rahman Ibn ‘Awf, Abu Salamah Ibn ‘Abdul-Asad and his wife Umm Salamah Bint Abu Umayyah Ibn Al-Mugheerah (and she bore Zainab for him there). Others were ‘Uthman Ibn Maz’oon, ‘Amir Ibn Rabee‘ah an ally of the family of Khattab from the clan of Banu ‘Anz Ibn Wa’il and his wife Layla Bint Abi Hathma, Abu Sabrah Ibn Abi Ruhm Al-Amiri and his wife, Umm Kulthum Bint Suhail Ibn ‘Amr. It is said that it was Hatib Ibn ‘Amr Ibn ‘Abd Shams Ibn ‘Abd Wudd Ibn Nasr Ibn Malik Ibn Hisl Ibn Amir who first arrived in Abyssinia along with Suhail Ibn Baida. These ten people were the first to migrate among the Muslims to Abyssinia based on the information that reached me.
Ibn Hisham said: the one who led the emigrant was ‘Uthman Ibn Maz’oon as mentioned by some people of knowledge.
Ibn Ishaq related: Thereafter, Ja‘afar Ibn Abu Talib and his wife, Asma’ Bint ‘Umais also emigrated and she gave birth to ‘Abdullah Ibn Ja‘afar there. Then other Muslims also began to follow one after the other until they became a sizable congregation in Abyssinia.
Ibn Ishaq also said: The aggregate of those who migrated and stayed in Abyssinia from among the Muslims (aside from the children who migrated with their parents and those given birth to there) was eighty-three men if ‘Ammar Ibn Yasir is counted among them and that is doubtful.
Imam Ahmad related that Ibn Mas‘ood said: Allah’s Messenger, peace and blessings of Allah be upon him, sent us to Najashi, we numbered about eighty men among who were ‘Abdullah Ibn Mas‘ood, Ja‘afar, ‘Abdullah Ibn Urfutah, ‘Uthman Ibn Maz’oon and Abu Moosa.
We went to Najashi and the Quraish sent ‘Amr Ibn Al-‘Aas and ‘Umarah Ibn Al-Waleed with great presents to ferret our extradition from Abyssinia. When they both arrived at the court of Najashi, they prostrated before him and then they inundate him left and right with other courtesies. Thereafter, they began to say: “A group of our cousins have arrived in your domain and they have reneged from us and our religion.” “Where are they?” Najashi asked. “They are right here in your land.” The Quraish emissary replied. “Send for them,” Najashi ordered. When the Muslims gathered at the court of the king,
Ja‘afar offered to speak on their behalf. They greeted the king without prostrating before him. “Why didn’t you prostrate before the king?” they asked and Ja’far replied: “We do not prostrate before anyone other than Allah (SWT) and He has ordered us to offer prayer, pay the compulsory charity.” ‘Amr interjected, “they also differ with you regarding ‘Eesa, the son of Maryam!” “What is your opinion of ‘Eesa, the son of Maryam?” the king asked. Ja‘afar said: “Regarding him, we only say what Allah has revealed to our Prophet, peace and blessings of Allah be upon him. He said: he (‘Eesa) is the servant of Allah and His Messenger; His Spirit and His Word which He cast into Maryam, the Virgin.”
Najashi picked up a small stick from the floor and said: “O people of Abyssinia, priests and rabbis, by Allah, ‘Eesa, the son of Maryam, was no less than what you have said by the width of this stick. Welcome to you and what you have come with. I bear witness that he is truly a Messenger of Allah and that he is the one the description of whom we found in the Injeel. He is the Messenger the tiding of whom Jesus, the son of Maryam, had given previously. Reside wherever you wish, if not for the burden of kingship which I am saddled with, I would have come to him so that I become the one to carry his shoes for him.” Then he commanded that the gifts the Quraish emissaries brought to bribe him be returned. This chain of narrations is good. Then Ibn Mas‘ood accelerated to the time of the Battle of Badr.
This is how Al-Hafiz Al-Baihaqi also related it in Ad-Dala’il through Abu ‘Ali Al-Hasan Ibn Sallam As-Sawwaq from ‘Ubaidullaah Ibn Moosa and he mentioned with his own chain of narrations that: “…then he ordered that food and clothing be provided to us.”
He said: this chain of narrations is Saheeh and it is apparent from the narration that Abu Moosa was in Makkah and that he migrated along with Ja‘afar Ibn Abi Talib to Abyssinia.
It is authentically related from Buraid Ibn ‘Abdullah Ibn Abi Burdah from his grandfather, Abu Burdah from Abu Moosa that: We received the news of the departure of the Prophet, peace and blessings of Allah be upon him, (to Madinah) while we were in Yemen. So we went on board a ship but our ship took us away to Najashi in Abyssinia. There we met Ja‘afar and stayed with him till we came (to Madinah) by the time the Prophet, peace and blessing of Allah be upon him, had conquered Khaibar. The Prophet, peace and blessings of Allah be upon him, said, “O you people of the ship! You will have (the reward of) two migrations.”
The news of the migration of the Prophet, peace and blessings of Allah be upon him, (from Makkah to Madinah) reached them while they were in Yemen. So they set out as emigrants toward him. They were over fifty men. They got on board a boat and the boat took them to Najashi in Abyssinia. There they met Ja‘far and stayed with him. Then they came (to Madinah) and met the Prophet, peace and blessings of Allah be upon him, at the time of the conquest of Khaibar. He also said: Abu Moosa witnessed what transpired between Ja‘afar and Najashi and thus he narrated about. He also said: perhaps the narrator was confused when he said: “Allah’s Messenger ordered us
to proceed.” And Allah knows best.
Al-Bukhari also related a similar narration in the chapter of the “Emigration to Abyssinia” from Abu Moosa who said: “We received the news of the departure of the Prophet, peace and blessing of Allah be upon him, (to Madinah) while we were in Yemen. So we went on board a ship but our ship took us away to Najashi in Ethiopia. There we met Ja‘afar Ibn Abi Talib and stayed with him till we came (to Madinah) by the time when the Prophet, peace and blessings of Allah be upon him, had conquered Khaibar. The Prophet said, “O you people of the ship! You will have (the reward of) two migrations.”
As for the incident of Ja‘afar’s encounter with Najashi, Al-Hafiz Ibn ‘Asakir related from ‘Abdullah Ibn Ja‘afar from his father who said: “The Quraish sent ‘Amr Ibn Al-‘Aas and Umarah Ibn Al-Waleed with presents from Abu Sufyan to Najashi. They said to him while we were present: “There is a group of foolish persons from among our youths who have sneaked into your kingdom, return them to us.”
“No! Until I hear their own story,” Najashi said. Then they sent for us and asked, “What do you have to say?” We said: “These are people devoted to the worship of idols but Allah sent to us a Messenger and we believed and considered him truthful.” Then Najashi said to the Quraish emissaries: “Are these people your slaves?” They replied in the negative. “Are they indebted you?” Najashi further asked, and the emissaries replied, “No.” Najashi said: “Then leave them alone.” Then we left the court of the king.
Undaunted by the initial setback, ‘Amr again said: “These people say about ‘Eesa something contrary to what you say.” Najashi said: “If they don’t say something similar to what we believe regarding ‘Eesa, then I shall not allow them to remain in my domain an hour more of the day.” Again they sent for us and the second summon was even
harder on us than the first. “What does your companion (i.e. the Prophet) say about ‘Eesa Ibn Maryam?” Najashi asked. We said: “He (‘Eesa) is the Spirit of of Allah and His Word which He cast into Maryam the Virgin.” Najashi ordered: “Call such-and-such priest, call such-and-such rabbi.” When they had gathered, he asked: “what do you say regarding ‘Eesa Ibn Maryam?” They said: “You are more knowledgeable than us, what do you say?” Then Najashi picked up something from the floor and said: “‘Eesa, the son of Maryam, was no less than what you have said by the width of this thing.” Then he
asked: “Has anyone harmed you?” they replied, “Yes.” Then a caller announced that whoever harms anyone of them shall be fined four dirhams. “Is that sufficient for you?” he asked and we said, “No,” and he multiplied the penalty.
However, when the Messenger of Allah, peace and blessings of Allah be upon him, migrated to Madinah and triumphed there, we said to Najashi: “Allah’s Messenger has become victorious and he has migrated to Madinah and those about whom we told you have been killed. We wish to relocate to him so please make provision for us.” He furnished us with riding animals and provisions and then said: “Inform your companion about my treatment of you and this is my companion, I am sending him with you. Also ‘I bear witness that none deserves to be worshipped other Allah and that he is a Messenger of Allah.’ And ask him to seek forgiveness for me.” Ja‘afar said: Then we set out until we reached Madinah and I met Allah’s Messenger, peace and blessings of Allah be upon him, and he embraced me and then said: “I do not know which fills me with more happiness, the conquest of Khaibar or the coming of Ja‘afar.” Then he sat and the messenger of Najashi said: “This is Ja‘afar, ask him how our companion treated him.” “Yes,” Ja‘afar began to say, “he did such-and-such to us, he furnished us with riding animals and provisions and he testifies that none deserves to be worshipped in truth other than Allah and that you are a Messenger of Allah. And he asked me to request you to seek forgiveness for him. Then Allah’s Messenger, peace and blessings of Allah be upon him, stood up, performed ablution and he supplicated: “O Allah, forgive Najashi,” three times while the Muslims said “ameen.” Ja‘afar further narrated: Then I said to the messenger (of Najashi) “proceed and inform your companion about what you have witnessed from Allah’s Messenger, peace and blessing of Allah be upon him. Ibn Asakir said it is hasan ghareeb.
Moosa Ibn ‘Uqbah said: Najashi’s father used to be the king of Abyssinia. He died while Najashi was a small child. He bequeathed authority to his brother to hold until Najashi comes of age. The brother usurped the authority and sold Najashi to some traders. The
uncle died one night and the authority of Habashah (Abyssinia) was restored to Najashi and they placed a crown on his head. This is how he mentioned it in a summary form.
It is recorded in the Saheehain from a Hadith of Abu Hurairah who reported: “The Messenger of Allah, peace and blessings of Allah be upon him, announced the news of the death of Najashi, the ruler of Abyssinia, on the day he died and he took them out to the place of prayer and observed four takbeers.”
Jabir narrated that when Najashi died, Allah’s Messenger, peace and blessings of Allah be upon him, said,
“Today a pious man has died. So get up and offer the funeral prayer
for your brother Ashamah.”
Some scholars said: He offered the prayer on him because he kept his faith secret from his people and there was none with him the day he died who could pray on him. So this is why Allah’s Messenger, peace and blessings of Allah be upon him, offered a janazah (funeral) prayer on him.
According to these scholars, if a dead Muslim has been prayed over in his location of death, it is not legislated to pray in absentia over the same corpse in other locations. This is why the Prophet, peace and blessing of Allah be upon him, did not offer funeral prayers in Madinah for those who died in Makkah and other places. Similarly, Abu Bakr, ‘Umar, ‘Uthman, may Allah be pleased with them, did not do it nor other than them from among the Companions, may Allah be pleased with them. It is not reported that he ever offered funeral prayer over anyone of them other than the one offered for him in the land of his death. And Allah knows best.
I say: The fact that Abu Hurairah witnessed the Prophet’s offering of funeral prayer on Najashi is an indication that his death must have occurred after the Conquest of Khaibar in the same year the remainder of the emigrants arrived at Madinah. This is why it is reported that he said: “I do not know which fills me with more happiness, the Conquest of Khaibar or the coming of Ja‘afar Ibn Abi Talib.” They arrived with large gifts and presents from Najashi, may Allah be pleased with him, to the Prophet, peace and blessings of Allah be upon him. Accompanying them were the people of the boat from Yemen, the companions of Abu Moosa Al-Ash‘ari, may Allah be pleased with him. Accompanying Ja‘afar and the gift was also a nephew of Najashi, Dhu Mukhbir or Dhu Mukhmir, whom he sent to serve the Prophet, peace and blessings of Allah be upon him, in place of his uncle. May Allah be pleased with them both and may they also find pleasure.
As-Suhaili said that Najashi died in the month of Rajab, 9th year of Hijrah, though this is disputable. And Allah knows best. Imam Al-Baihaqi said that when ‘Amr Ibn Al-‘Aas came back from Abyssinia, he remained in his house and did not go out. They wondered: “Why is he not coming out?” ‘Amr said: “Ashama thinks that your
companion is truly a Prophet.”
Ibn Ishaq said that when ‘Amr Ibn Al-‘Aas and ‘Abdullah Ibn Rabee‘ah came back to the Quraish from their fruitless quest of extraditing the Companions of Allah’s Messenger, peace and blessings of Allah be upon him, from Abyssinia and Najashi responded to them with what is most hateful to them; to add to their injury, ‘Umar Ibn Al-Khattab accepted Islam. He was a very stubborn man. The Companions of Allah’s Messenger, peace and blessings of Allah be upon him, did not feel a sense of protection in any man other ‘Umar and Hamzah until they eventually routed the Quraish. ‘Abdullah Ibn Mas‘ood used to say: “We were not able to pray at the Ka‘bah until ‘Umar accepted Islam. When he became a Muslim, he fought his way against the
Quraish until he was able to pray at the Ka‘bah and we prayed along with him.” I say: It is also recorded in the Saheeh Al-Bukhari from Ibn Mas‘ood that he said: “we never ceased to be honored since ‘Umar Ibn Al-Khattab accepted Islam.”
Ibn Ishaq said: ‘Umar’s acceptance of Islam occurred after those who emigrated to Abyssinia from the Companions of Allah’s Messenger, peace and blessings of Allah be upon him, had done so. ‘Abdur Rahman Ibn Al-Harith Ibn ‘Abdullah Ibn Iyyash Ibn Abi Rabee‘ah narrated from ‘Abdul-Aziz Ibn ‘Abdullah from ‘Abdullah Ibn ‘Amir
Ibn Rabee‘ah from his mother, Umm ‘Abdullah Bint Abi Hathmah, who said: “By Allah, we were migrating to Abyssinia, ‘Amir had gone to attend to some of our needs, when ‘Umar approached. He stopped by me. At this time, he was still a polytheist and we used to experience harmful persecution and severity from him so he said: ‘perhaps you are migrating, O Umm ‘Abdullah.’ I replied in affirmation: ‘Yes, by Allah, we shall emigrate in the land of Allah until He provides for us a way out due to your harm and coercion.’ ‘Umar said: ‘May Allah accompany you.’ I saw in him a tenderness the like of which I had never seen him demonstrate before. Then he went away. I see that our emigration must have caused him great sorrow.”
She further narrated: “When ‘Amir returned from his attendance of some of our needs I said to him: ‘O Abu ‘Abdullah, I wish you had seen ‘Umar just now and his tenderheartedness and grief over us.’ He said: ‘Do you have a strong hope of him becoming a Muslim?’ I replied, ‘Yes, ‘ and he said: ‘He will not accept Islam, in my opinion, until the donkey of Al-Khattab accepts first’.” (Expressing a rarity of occurrence of such an incident as the conversion of ‘Umar to Islam) due to his roughness and cruelty against Islam.
I say: This is a refutation to those who think that he is the fortieth Muslim because the emigrants to Abyssinia were well over eighty. Except if it is said that: He is the fortieth after the emigration of the migrants and this is reinforced by what Ibn Ishaq narrated here about the story of ‘Umar’s conversion. May Allah be pleased with him.
Imam Baihaqi related from Ibn Ishaq who said that thereafter, about twenty Christian men came to meet Allah’s Messenger, peace and blessings of Allah be upon him, when his news had become widespread in Abyssinia. They found him in an assembly. They
requested his audience and asked him questions while some men of Quraish were engrossed in their ceremony around the Ka‘bah. When they concluded their questioning of Allah’s Messenger, peace and blessings of Allah be upon him, he invited them to Allah, the Mighty and Majestic. He recited a portion of the Qur’an to them and upon listening to it, their eyes welled up with tears. They responded positively to his invitation, believed in him, acknowledged his truthfulness and recognized in him what had been described to them in their Books regarding him. When they rose from his presence, Abu Jahl and a group of Quraish accosted them and said: “May Allah frustrate you, you were sent by those whom you left behind among the people of your religion to seek his information and you were not satisfied with your audience with him until you abandoned your religion. We do not know of any rider more dim-witted than you,” or they said something similar.
The Christian delegates responded calmly: “Peace be unto you. We shall not behave to you ignorantly, we are responsible for our own actions and you are responsible for yours.” Some said that the group was from the Christians of Najran. And Allah knows best that which is correct. It is said, and Allah knows best, that the following Verses
of the Qur’an were revealed regarding them:
“Those to whom We gave the Scripture (i.e. the Tawrah and the Injeel, etc.) before it, – they believe in it (the Qur’an). And when it is recited to them, they say: We believe in it. Verily, it is the Truth from our Lord. Indeed, even before it we have been from those who submit themselves to Allah in Islam as Muslims (like ‘Abdullah Ibn Salam and
Salman Al-Farisi, etc.). These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them. And when they hear Al-Laghw (dirty, false, evil vain talk), they withdraw from it and say: “To us our deeds, and to you your deeds. Peace be to you. We seek not the
ignorant.” (Soorah Al-Qasas 28:52-55)
Imam Al-Baihaqi says in Ad-Dala’il from Ibn Ishaq, who said: In the Name of Allah, the Beneficent, the Merciful. This is a letter from Allah’s Messenger (peace and blessing of Allah be upon him) to Najashi Asham, the sovereign of Abyssinia, peace be on to those who follow the right guidance. (I urge you to) believe in Allah and His Messenger, peace and blessings of Allah be upon him, and that you bear witness that none deserves to be worshipped in truth except Allah, Alone. He has no associate and He did not chose for Himself a companion or son and that Muhammad is His servant and Messenger, peace and blessings of Allah be upon him. I call upon you with the invitation of Allah for I am His Messenger. Accept Islam and you will remain in peace. “Say (O Muhammad): ‘O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: ‘Bear witness that we are Muslims’.” (Soorah Al ‘Imran 3: 64) If you refuse, upon you is the sin of all the Christians among your people.
Muhammad Ibn Ishaq said: Allah’s Messenger, peace and blessings of Allah be upon him, sent ‘Amr Ibn Umayyah Ad-Damri with a letter to Najashi on the issue of Ja‘afar Ibn Abi Talib and his compatriots. (In the letter, he wrote): In the Name of Allah the Beneficent the Merciful. From Muhammad, the Messenger of Allah to Najashi Al-Asham, the king of Abyssinia, peace be unto you. I commend Allah (to you), the King, the Holy, the Giver of security, the Watcher over His creatures. I also bear witness that ‘Eesa is the Spirit of Allah and His Word, (“Be!” – and he was) which He bestowed on Maryam, the virgin, the virtuous, the good and she conceived ‘Eesa who has been created from His Spirit and His Blowing just as He created Adam with His Hands and His Blowing. I am inviting you unto Allah beside Whom there is no partner and patron to obey Him as well as to follow and believe in me and what I have come with for I am a Messenger of Allah and I have sent to you my cousin, Ja’far, and with him is a group of Muslims. When they arrive, show them hospitality and avoid haughtiness. I invite you and your army unto Allah. I have delivered the message and I have advised you so heed my advice. Peace be unto those who follow the right guidance.”
Najashi also wrote in reply to Allah’s Messenger, peace and blessings of Allah be upon him: “In the Name of Allah, the Beneficent the Merciful. To Muhammad, the Messenger of Allah, from Najashi Al-Asham Ibn Abjar, peace be unto you Prophet of Allah. Your letter has reached me, O Messenger of Allah. Regarding what you mentioned about ‘Eesa, by the Lord of the heaven and the Earth, ‘Eesa was no more than what you mentioned (about him). We have acknowledged what you have sent to us and have provided hospitality to your cousin and his compatriots. I bear witness that you are a Messenger of Allah, truthful and trustworthy. I pledged allegiance to you. I have pledged allegiance to your cousin and I have accepted Islam at his hands for the sake of the Lord of the Worlds. I have equally sent to you, O Prophet of Allah, Ba’reeha Ibn Al-Asham Ibn Abjar. I have no control except over myself and if you wish that I come to you myself, I shall do that, O Messenger of Allah. I bear witness that all I have said is true.”
Moosa Ibn ‘Uqbah narrated from Az-Zuhri: Thereafter, the polytheists became even more severe against the Muslims than ever before till the persecution became even more precarious for them. The Quraish also became unanimous in their open plot to kill Allah’s Messenger, peace and blessings of Allah be upon him. When Abu Talib saw the action of the people, he assembled the clan of Abdul-Muttalib and ordered them to admit Allah’s Messenger, peace and blessings of Allah be upon him, into their midst and to prevent anyone who might attempt to kill him. They were unanimous in that cause, the Muslims and the non-Muslims alike. Among them were those who were committed to the cause out of clannish enthusiasm and there were others whose commitment was borne out of faith and certainty.
When the Quraish realized that his people were consentient in their protection of Allah’s Messenger, peace and blessings of Allah be upon him, the polytheists of Quraish reached an accord not to admit the entire clan of Allah’s Messenger, peace and blessings of Allah be upon him, in to their assembly. They also agreed not to trade with them and not to enter their houses until they surrender Allah’s Messenger, peace and blessings of Allah be upon him, for execution. In their blind deceit, they entered into a formal pact and covenant which they wrote on a parchment: “There shall never be reconciliation with the Banu Hashim and no clemency shall be tolerated regarding them until they surrender him for execution.”
Banu Hashim remained excommunicated in their valley for three years. Their adversity intensified such that all economic relations with them was severed and no foreign trade caravan arrived Makkah except that the polytheists hastened to buy them all to prevent the Muslims and their sympathizers’ access to even basic necessities all in the bid to spill the blood of Allah’s Messenger, peace and blessing of Allah be upon him.
Whenever people retired to their beds, Abu Talib would order Allah’s Messenger, peace and blessings of Allah be upon him, to also retire to his bed so that people who might have sinister motives may not see him. However, when everyone would go to sleep, he would order one of his sons or cousins to exchange bed with Allah’s Messenger, peace and blessing of Allah be upon him.
When it was exactly three years after the commencement of the boycott, some men from Banu Abd Manaf, from Banu Qusayy and selected individuals among the Quraish with marital ties with Banu Hashim began to trade blames for acceding to an agreement which tantamount to breaking off ties of kinship as well as disparaging the truth.
Same night, they met and reached an understanding to nullify the pact of the boycott and to dissociate themselves from it. Allah sent worms upon their written pact of boycott and they ate up everything therein concerning the pact. It is also said that the written parchment was hanged on the roof the Ka‘bah and the worm did not leave the Name of Allah written on the parchment except that it ate it out leaving only what it contained of shirk (associating partner with Allah), injustice and severance of kinship ties.
Then Allah (SWT) informed the Messenger of Allah, peace and blessings of Allah be upon him, what fate has befallen their parchment. So he mentioned that to Abu Talib. Abu Talib said: “By the star, you have never lied to me!” So he proceeded along with some of his company among Banu Abdul-Muttalib until they got to the House (Ka‘bah) which was filled with the Quraish. The Quraish thought that, finally, their excruciating travails have harried them into surrendering Allah’s Messenger, peace and blessings of Allah be upon him, for execution. Abu Talib spoke first. He said: “A number of events have transpired between us and it is needless recounting them. Bring out your parchment upon which you have agreed perhaps there might be some reconciliation between us.” He said this for the fear that they might open the parchment before bringing it out.
They brought out their parchment with much admiration. They were sure Allah’s Messenger, peace and blessings of Allah be upon him, would be turned over to them. So they placed the parchment before them. They said, “It is high time you concede and return to that which will engender unity of your people. Only one man has driven this wedge between us and you allowed him to push your people to the precipice of destruction.” Abu Talib said: “I have come to you to offer you a 50:50 chance of reconciliation. My nephew has informed me, and he has never lied to me, that Allah dissociates Himself from the pact contained in the parchment in your possession and has erased all His names from it and left only your severance of ties of kinship, your perpetration of injustice on us. If what my nephew has said is true, then by Allah, we shall never surrender him to you until we all perish to the last man. However, if what he said is found to be inconsistent with the truth, we shall surrender him to you right away and you may either kill him or let him live.” The Quraish responded:
“We are pleased with what you have said.” When they opened the parchment, they found him to be truthful and trustworthy. When the Quraish saw that the matter is as Abu Talib has presented, they said: “This is nothing but sorcery of your companion.” So they reneged on their earlier promise. They returned to the status quo in their vile disbelief and severity on the Muslims and their sympathizers.
Ibn Ishaq said: They remained excommunicated for two or three years and all supplies debarred from them except what was smuggled to them secretly by those who preferred reconciliation with them among the Quraish. It has been mentioned that Abu Jahl once met Hakeem Ibn Hizam Ibn Khuwailid Ibn Asad with him was his boy carrying some wheat meant for his aunt Khadeejah Bint Khuwailid who was with Allah’s Messenger, peace and blessings of Allah be upon him, in the mountain pass. Abu Jahl held him and said: “Are you going to supply Banu Hashim with food? By Allah, you will not go with that food to Banu Hashim till I expose you to the entire Makkah.” Then came Abul-Bakhtari Ibn Hisham Ibn Al-Harith Ibn Asad and he asked: “what has transpired between both of you?” Abu Jahl, hoping for support, said: “He is supplying food to the Banu Hashim.” Abu Bakhtari said to him: “The food belongs to his aunt. Would you prevent him from taking her food to her? Let the man off!” Abu Jahl refused, Allah’s curse be on him. Abul-Bakhtari took the jawbone of a camel and smashed the head of Abu Jahl and also kicked him violently. Hamzah Ibn Abdul-Muttalib was nearby watching this incident and they disliked that news of such incident should get to
Allah’s Messenger, peace and blessings of Allah be upon him. Meanwhile, Allah’s Messenger, peace and blessings of Allah be upon him, persisted in calling his people night and day, secretly and openly inviting them by the command of Allah without fearing anyone. When they saw the futility of their attempt at physically terminating the Prophet’s life due to his protection by his uncle and his people from Banu Hashim and Banu Abdul-Muttalib who stood solidly in his defense, the Quraish resorted to taunting and making jests of him. All this happened while the Qur’an was being revealed detailing their misdeeds. Among them were those whom revelation merely mentioned their enmities to him and amongst them are those whose names were mentioned directly. There were yet others whom the Qur’an mentioned along with the other polytheists. Ibn Ishaq mentioned Abu Lahab and the revelation of the Qur’an concerning him and Umayyah Ibn Khalaf. The revelation “Woe to every slanderer and backbiter” (Surah Al-Humazah 104:1) and an entire chapter was revealed about him.
As for Al-‘Aas Ibn Wa’il and the revelation about him: “Have you seen him who disbelieved in Our Ayat (this Qur’an and Muhammad) and (yet) says: ‘I shall certainly be given wealth and children [if I will be alive (again)]’,” (Soorah Maryam 19:77) was revealed about him. We have mentioned something about that in the previous pages.
Regarding Abu Jahl and his statement to the Prophet, peace and blessing of Allah be upon him: “You either desist from insulting our gods or we shall insult your God in retaliation,” revelation of the Words of Allah about that goes thus: “And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge.” (Surah Al-An‘am 6:108)
An-Nadr Ibn Al-Harith Ibn Kaldah Ibn Alqamah and there are those who consider him to be ‘Alqamah Ibn Kaldah. As-Suhaili narrated something about his manner of sitting wherever the Prophet, peace and blessings of Allah be upon him, had sat to recite the Qur’an and invite people to Allah, and he (i.e. An-Nadr) would recount to the people instead some of the stories of Rustum and Asfandyar and what great battles that were fought between them during the reign of the Persians and then he would also say: “By Allah, Muhammad is no better than me in speech and his words are nothing but fables of old which he has written down just as I have also written down.” Then Allah revealed concerning that: “And they say: ‘Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon’.” (Surah Al-Furqan 25:5 and also, “Woe to every sinful liar.” (Soorah Al-Jathiyah 45:7)
Ibn Ishaq said that a report that reached me said that Allah’s Messenger, peace and blessings of Allah be upon him, was sitting one day with Al-Waleed Ibn Al-Mugheerah in the Mosque (Ka‘bah) and An-Nadr Ibn Al-Harith came and sat with them. In the sitting were a number of other Quraish men. Allah’s Messenger, peace and blessings of Allah be upon him, continued his address but An-Nadr interrupted him. The Prophet, peace and blessings of Allah be upon him, spoke to him until he was dumbfounded and then he recited the Qur’an to him: “Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it. Had these (idols, etc.) been aliha (gods), they would not have entered there (Hell), and all of them will abide therein. Therein breathing out with deep sighs and roaring will be their portion, and therein they will hear not.” (Soorah Al-Anbiya’ 21:98-100) Then Allah’s Messenger, peace and blessings of Allah be upon him, rose and went away.
Soon afterward, ‘Abdullah Ibn Az-Ziba’ra As-Sahmi came and sat in the gathering. Then Al-Waleed said to him: “Not long ago, An-Nadhr neither stood up to Ibn Abdul-Muttalib nor did he stand down. Muhammad had claimed that we and all the gods we worship will be fuel for the Fire.” ‘Abdullah Ibn Az-Ziba’ra said: “By Allah, if I had met him I would have argued with him. Ask Muhammad: ‘will everything we worship besides Allah become fuel for Hellfire along with their worshippers? We worship angels; the Jews worship ‘Uzair and the Christian worship ‘Eesa, peace be on both of them.” Al-Waleed and those with him were astonished by the words of Ibn Az-Ziba’ra and they considered that he had given fitting response and a challenge (to Allah’s Messenger, peace and blessings of Allah be upon him).
When that was mentioned to Allah’s Messenger, peace and blessings of Allah be upon him, he said: “Everyone who loves to be worshipped besides Allah, he along with his worshippers shall dwell in Hellfire. As for them, rather, they are worshipping shayatin (devils) for they (i.e. the angels, ‘Uzair and ‘Eesa) did not order them to worship them.” Then Allah revealed: “Verily those for whom the good has preceded from Us, they will be removed far there from (Hell) [e.g. ‘Eesa, son of Maryam; ‘Uzair (Ezra), etc.]. They shall not hear the slightest sound of it (Hell), while they abide in that which their ownselves desire.” (Soorah Al-Anbiya’ 21:101,102) It means that ‘Eesa and ‘Uzair and those who were worshipped among monks and rabbis were themselves righteous worshippers of Allah (SWT), Most High.
Allah (SWT) also revealed concerning those who worship the angels and considered them the daughters of Allah: “And they say: ‘The Most Beneficent (Allah) has begotten a son (or children)’. Glory to Him! They [those whom they call children of Allah i.e. the angels, ‘Eesa, son of Maryam, ‘Uzair, etc.], are but honored slaves.” (Soorah Al-Anbiya’ 21:26) as well as Verses following it. Allah also revealed concerning the astonishment of the polytheist at the statement of Ibn Az-Ziba’ra: “And when the son of Maryam is quoted as an example [i.e. ‘Eesa is worshipped like their idols), behold! Your people cry aloud (laugh out at the example). And say: ‘Are our aliha (gods) better or is he ‘Eesa’?” They quoted not the above example except for argument. Nay! But they are a quarrelsome people. [(See VV. 21:97-101) – The Qur’an.] (Soorah Az-Zukhruf 43:57, 58)
These argumentations embarked upon by the polytheists were all frivolous and they were quite aware of that for they were Arabs and even in their language it makes no sense. Thus, when Allah says: “Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.”
(Surah Al-Anbiya’ 21:98) He meant what they use to worship of stones which they have fashioned into idols and it is not applicable to the angels which they thought they were worshipping in these forms; not the Christ, not ‘Uzair or even any of the righteous men.
This is because the Verse is not applicable to them whether in wording or meaning. They knew quite well that the similitude they tried to draw from ‘Eesa Ibn Maryam is a futile argument just as Allah points out: “… They quoted not the above example except for argument. Nay! But they are a quarrelsome people.” (Surah Az-Zukhruf 43:58) and then He says: “He (‘Eesa) was not more than a slave We granted Our Favor to him.” (Surah Al-Zukhruf 43:59) i.e. with Our prophethood. “…and We made him an example to the Children of Israel (i.e. his creation without a father).” (Soorah Az-Zukhruf 43:59) i.e. a proof of the perfection of Our Power over whatever We wish since We created him from a female without the intervention of a male. We had created Hawwa’ from a male without a female intervention and We created Adam without the intervention of either sex and We created the rest of mankind through the intervention of a male and female as Allah mentions in other Verses: “And (We wish) to appoint him as a sign to mankind,” (Soorah Maryam 19:21) i.e. a token and a proof of Our magnificent Power “…and a mercy from Us (Allah),” with which We treat whom We wish.
Ibn Ishaq mentioned about Al-Akhnas Ibn Shareeq and the revelation of the Verse of Allah, Most High, concerning him: “And obey not everyone who swears much, and is considered worthless.” (Surah Al-Qalam 68:10). He also mentioned Al-Waleed Ibn Al-
Mugheerah when he said: “Should the revelation come down to Muhammad excluding us, I am also the chief of the Quraish and its leader and also excluding Abu Mas‘ood ‘Amr Ibn ‘Amr Ath-Thaqafi, the leader of Thaqeef, and we are the masters of the two cities. Then Allah revealed: “And they say: ‘Why is not this Qur’an sent down to some great man of the two towns (Makkah and Ta’if )’?” (Surah Az-Zukhruf 43:31) and subsequent Verses.
He also mentioned Ubayy Ibn Khalaf when he said to ‘Uqbah Ibn Abi Mu’ait: “Has it not reached me that you had audience with Muhammad and you listened to him? My face and yours have become forbidden and I shall not speak to you again if you sit with him or you give him audience except you spit in his face.” And the enemy of Allah, ‘Uqbah, did exactly that. May Allah’s curse be on him! Then Allah revealed: “And (remember) the day when the Zalim (wrongdoer, oppressor, and polytheist, etc.) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger
(Muhammad). Ah! Woe to me! Would that I had never taken so-and-so as a friend’!” (Soorah Al-Furqan 25:27,28) and subsequent Verses.
He also related that Ubayy Ibn Khalaf once went to Allah’s Messenger, peace and blessings of Allah be upon him, with a decomposed bone and he said: “O Muhammad! You claim that Allah will resurrect this after it has decomposed?” He then squeezed the
bone in his hand and blew its dust in the direction of Allah’s Messenger, peace and blessings of Allah be upon him. Then Allah revealed: “And he puts forth for Us a parable, and forgets his own creation. He says: ‘Who will give life to these bones when they have rotted away and became dust?’ Say: (O Muhammad) ‘He will give life
to them Who created them for the first time! And He is the All-Knower of every creation’!” (Soorah Ya Seen 36:78,79) till the end of the Soorah.
While Allah’s Messenger, peace and blessings of Allah be upon him, was circumambulating the Ka‘bah, he was accosted by Al-Aswad Ibn Al-Muttalib, Al-Waleed Ibn Al-Mugheerah, Umayyah Ibn Khalaf and Al-‘Aas Ibn Wa’il all of them being the chiefs of their people. They said to him: “O Muhammad come; let’s worship what you worship (for a while) and you also worship what we worship (for a while). We and you shall enter into partnership concerning the matter.” Then Allah (SWT) revealed concerning them: “Say (O Muhammad) to these Mushrikoon and Kafiroon): ‘O Al-Kafiroon (disbelievers in Allah, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar, etc.)! I worship not that which you worship’ah …” (SoorAl-Kafiroon 109:1, 2) till the end of the Soorah.
When Abu Jahl heard of the tree of Zaqqoom he said in derison: “Do you know what Zaqqoom is? It is a type of date fruit beaten in butter. Come let’s savor some Zaqqoom!” Then Allah revealed: “Verily, the tree of Zaqqoom will be the food of the sinners.” (Surah Ad-Dukhan 44:43, 44)
Al-Waleed once stopped to have audience with Allah’s Messenger, peace and blessings of Allah be upon him, and Allah’s Messenger, peace and blessings of Allah be upon him, spoke to him about Islam and he was hopeful of his conversion. Just then Ibn Umm Maktoom, Atikah Bint ‘Abullah Ibn ‘Ankathah, the blind, came and requested to be taught the Qur’an. His interruption became unbearable for the Prophet, peace and blessings of Allah be upon him, that he annoyed him. This is because he was distracted from his discussion with Al-Waleed and the hope of his acceptance of Islam. When it was unbearable for him, Ibn Umm Maktoom went away downcast. Then Allah revealed: “(The Prophet) frowned and turned away, because there came to him the blind man (i.e. ‘Abdullah Ibn Umm Maktoom, who came to the Prophet while he was preaching to one or some of the Quraish chiefs).” (Surah ‘Abasa 80:1,2) It is also said that the person with whom Allah’s Messenger, peace and blessings of Allah be upon him, was discussing when Ibn Umm Maktoom came was Umayyah Ibn Khalaf. And Allah (SWT) knows best.
Ibn Ishaq also mentioned that those who returned from Hijrah to Abyssinia came after the news reached them that entire people of Makkah have accepted Islam. A false report, however, with an underlining reason, which is what is recorded in the Saheeh and others that Allah’s Messenger, peace and blessings of Allah be upon him, was once sitting with the polytheists and Allah revealed to him: “By the star when it goes down, (or vanishes). Your Companion (Muhammad) has neither gone astray nor has erred” (Soorah An-Najm 53:1,2) and he recited it to them till the end and he prostrated and everyone present also prostrated among the Muslims, polytheists, Jinns and men. That is the sababun-Nuzool (reason for revelation) adduced by many scholars of Tafseer on the statement of Allah: “Never did We send a Messenger or a Prophet before you, but; when he did recite the revelation or narrated or spoke, Shaitan (Satan) threw (some falsehood) in it. But Allah abolishes that which Shaitan (Satan) throws in. Then Allah establishes His Revelations. And Allah is All-Knower, All-Wise.” (Soorah Al-Hajj 22:52)
He also mentioned the story of Al-Gharaneeq. We had wished to avoid mentioning it lest no one who will accord it its rightful status hear it. Instead I relate only the story recorded in the Saheeh. Imam Al-Bukhari related from Ibn ‘Abbas, who said: “The Prophet performed a prostration when he finished reciting Soorah An-Najm, and all the Muslims and pagans and Jinns and human beings prostration along with him.”
However, when the bearers of the news saw the pagans prostrated just like Allah’s Messenger (Peace and Blessings of Allah be upon him), they thought they had accepted Islam and reconciled with him and that there exist no more strife between them. The news flew swiftly and wide until it reached the emigrants in Abyssinia. Believing its authenticity, some of them returned with aspirations. However, some others remained and both groups were sincere and correct in their individual judgment.
Imam Al-Bukhari related from ‘Abdullah Ibn Mas‘ood who said: “We used to greet the Messenger of Allah while he was engaged in prayer and he would respond to our greeting. But when we returned from the Najashi we greeted him and he did not respond to us; so we said: “Messenger of Allah, we used to greet you when you were engaged in prayer and you would respond to us.” He replied: “Prayer demands whole attention.”
Ibn Ishaq said that among those who entered into a pact of protection with them, based on those who were mentioned to us, included ‘Uthman Ibn Maz’oon who was under the protection of Al-Waleed, Abu Salamah Ibn Abdul-Asad was under the protection of his maternal uncle, Abu Talib, for his mother was Barrah Bint Abdul-Muttalib.
Salih Ibn Ibrahim Ibn ‘Abdur Rahmaan Ibn ‘Awf narrated to me what he was told about ‘Uthman. He said: When ‘Uthman Ibn Maz’oon observed what tribulation the Companions of Allah’s Messenger, peace and blessings of Allah be upon him, were going through and his own relative ease and comfort which he was enjoying under the protection of Al-Waleed, he said: “By Allah, the ease and comfort that I enjoy under the protection of a man from among the pagans while my compatriots and co-religionists languish in tribulation and harm for the sake of Allah from which I am protected is a great minus for me.” So he went to Al-Waleed and said to him: “O Abu ‘Abd Shams, you have fulfilled your pact of protection. However, I am repudiating that pact with you.” “Why, my nephew? Perhaps someone from my people has hurt you?” Al-Waleed asked. “No,” ‘Uthman responded, “I am rather pleased with the protection of Allah, the Majestic. I do not wish to enter into any security pact with anyone other than Him.” Al- Waleed said: “Then proceed to the Ka‘bah so that I may retract my protection of you in public just as we entered into it publicly.”
So they both went out to the Ka‘bah. Then Al-Waleed announced: “This is ‘Uthman, he has come to repudiate my protection of him!” ‘Uthman said: “Yes, he has spoken the truth. I have found him to be a noble protector. However, I have decided not to seek the protection of anyone other than that of Allah. So I have repudiated his protection of me.” Then ‘Uthman, May Allah be pleased with him, went away and came upon a gathering where Labeed Ibn Rabee‘ah Ibn Malik Ibn Ja‘afar Ibn Kilab was delivering a poetic rhyme.
‘Uthman sat with them. Labeed said (in a long rendition):
Everything besides Allah is null and void
‘Uthman interjected: “You have said the truth”
Labeed again said:
All comfort shall inevitably become transient
Again, ‘Uthman interjected: “You have lied, the comfort of Paradise is
not transient.”
Labeed said: “O Quraish, nothing used to disturb your assembly, when did this commence among you?!” A man from the audience said: “This is one of the foolish ones who have abandoned our religion so don’t be bothered by his statement.” ‘Uthman also responded to him until the altercation became heated between both of them. The man rose up to ‘Uthman and slapped him in the eye in such a way that it became bloodshot. Meanwhile, Al-Waleed was nearby watching what has befallen ‘Uthman, may Allah be pleased with him. He then said to him: “By Allah, O my nephew, what happened to your eye was avoidable. You were in a protective pact.” ‘Uthman, may Allah be pleased wtih him, responded: “By Allah, the other good eye would have craved for the fate that befell its twin eye in the cause of Allah. I am under the protection of the One Who is far Mightier and more Powerful than you are, O Abu ‘Abd Shams.” Al-Waleed again implored: “Come on, O my nephew, restore your pact of protection (with me).” “No!” ‘Uthman said emphatically.
Ibn Ishaq said: Concerning Abu Salamah Ibn Abdul-Asad, Abu Ishaq Ibn Yasar narrated to me from Salamah Ibn ‘Abdullah Ibn ‘Umar Ibn Abu Salamah that he informed him that when Abu Salamah entered into a protective understanding with his uncle, Abu Talib, a number of men from Banu Makhzoom went to Abu Talib and said: “O Abu Talib, you protect from us, your nephew, Muhammad, how come you are also protecting our own man from us?” Abu Talib replied: “He has sought my protection and he is my sister’s son and if I unable to protect my sister’s son I should not be able to protect my brother’s son.” Abu Lahab got up angrily and said: “You have been too lenient with this old man! Will you not cease to dote on this man while he persists in the protection of his people? You will desist otherwise we shall stand up against him wherever he goes until the matter reaches the point of his desire.”
By Ibn Katheer
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